BEING cannot be comprehended with the objective
ontic glances that disclose only the sensorial, the physical and
hence transcending them and developing visages for the noumenal realities
one should seek to comprehend BEING through hermeneutical efforts in these
realms. And having grasped the essence of BEING which is beyond any form
of the linguistic one should abandon the earthly desires. At this point
the relevant sadhana is pancatsara, the recitation and full understanding
of which would lead the anma to the cool shades of the presence of BEING
ITSELF.

General Intention : What is intended is
to disclose the sadhana relevant for self absolution or purification (from
earthly desires and arrogance)

Notes

1. By philosophic individuals we mean here
the pralayakalar, those who have risen above the ordinary, the non-philosophic
cakalar type who are incapable of acknowledging realities beyond the concrete.
The philosophic, in contrast, are those who are also aware of the Depths
but tremendously confused and hence requiring instructions pertaining to
absolute illumination which normally take the form of philosophic inquiries.
The Darsanas, the philosophic systems are mastered and search is made along
rational lines to ascertain which of these is TRUE if at all and if none
encountered then generate a new one and so forth.

2. The term `uunakkaN’ lit. means the bodily
organs, the five fold senses that function along with a physical organ
specific to it e.g. the visual seeing with the eyes and so forth. What
the senses disclose is said to be `paacam’ lit. chains but here the physical
world as a whole that can chain or ensnare an individual to its splendour.
The seeing glued to the physical will be exclusively ontic and not ontological
- it will remain captured by the Surface Structures of Reality and will
not venture into the Deep Structures. The jnaanakkaN is precisely this
kind of seeing which we have described as the genuinely hermeneutical where
whatever is seen is a TEXT with a duality of Structure. The presence of
BEING can be understood only within such visages and understanding of BEING
can be gained only through genuine hermeneutic effort including the transcendental.
The philosophic inquiries appropriate is declared to be genuine hermeneutical
endeavours where an understanding of the Depths is made the goal of inquiry.
The philosophic individuals should not shun the Depth Psychological for
it is only through understanding the Unconscious, BEING itself can be understood.

3. `paacam oruval’ lit. means disengaging
oneself from worldly cares and earthly attachments. But the desire for
this kind of absolution will not arise unless it is also grasped firmly
that BEING, being absolutely transcendent is beyond the reach of any form
of languages including the dream-language, mythic language, the mantra
language and so forth. If genuine understanding of BEING is beyond such
linguistic comprehensions, where the notion ‘linguistical’ is taken here
in an extended sense, and this is firmly grasped then and only then the
desire to release oneself from all such linguistical ways of Being, will
arise. The phrase `uraat tunait teerttu’ is equated here in meaning with
`vaakku manaatiita koocaram’ which occurs in the thesis that follows. It
means being absolutely transcendent, beyond the reach of the linguistical
and hermeneutic.

4. The term `pati viti’ can be translated
as that which has been disclosed by BEING itself and hence not a human
fabrication. The pancatsara meant of course is SI-VA-YA-NA-MA, the mantric
syllables that formulate the five fold universal processes of production,
retention, destruction and through these that of concealing and disclosing.
Deep contemplation and understanding everything in terms of these pancakritiyas
is said to be the sadhana for the philosophic individuals. It is such efforts
that would enable one to see the DANCE, the PLAY of BEING, the world in
flux as well as the transcendent processes that constitute the flux itself.

5. The term `aanma cutti’ lit. means self-purification.
Here what is meant is of course absolving oneself of all earthly desires,
mundane wants and worldly pleasures. The absolution recommended is that
of disengagng from entanglemenst with the world of flux by which alone
the UNMOVING and ETERNAL BEING can be sighted.

9.1
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9.1
Mutal atikaraNam ( The First Thesis )

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meerkooL: iiNdu, am mutalai jnaanak
kaNNinaalee kaaNka enRatu

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eetu: avan vaakku manaatiita koocaramaay
niRRaLaan

Assertion: Now because of this, BEING must
be seen through the mental eyes i.e. through the acts of reflection hermeneutical
in essence, centering on transductive perceptions.

Reason: Because BEING stands as the GROUND
but totally beyond the reach of the linguistical and cognitive endeavours

When a person searches for the self within
the physicalistic objective ontic glance he would encounter only the sinews,
bones, nerves, biles and so forth and utter that he cannot encounter the
self, the psychic reality in all these. But discarding this form of seeing
and assuming the hermeneutic and so forth one should seek an understanding
of self as disclosed by BEING itself, see oneself with the eyes of BEING.
It is only in such forms of seeing that self-understanding can emerge and
those who do not venture thus will forever remain puzzled about the mysteries
surrounding the self.

The eyes that disclose the world fails to
disclose itself. The eyes also fail to disclose the mind that in fact constitutes
the seeing itself. And the mind that constitutes the phenomenology of perception
remains blind unto itself. One must try to understand the presence of BEING
(and HIS PLAY) within the workings of the mind for HE resides there like
a thief i.e. is present but as that which conceals ITSELF.

Notes

1. For the philosophically inclined individuals
the first task is to liberate themselves from being trapped to the physicalistic
and awaken to the realities that are present there but invisible to the
physicalistic seeing. The psychical can be noticed only when the seeing
becomes hermeneutical where what is seen is a TEXT with duality of structure,
the Surface Structure and Deep Structure in which the psychical is the
latter. In the course of self-introspection if we fail to develop the hermeneutical
seeing and persist in the physicalistic one would encounter only the physical,
leaving the psychical completely in the Dark. Such a person can never acquire
a true understanding of self; the essences of the self will remain forever
elements of the unconscious and hence beyond conscious prehension.

2. The ontic or physicalistic seeing
discloses only those the senses confront as there. When the senses spread
over the world, that which resists them, confronts them so forth are noticed.
But not all are noticed for there is, in the workings of such perceptions,
selectional mechanisms at work and which filters out many and allow in
only a few. The senses that disclose the physical world are lost in that
world and do not disclose either themselves or the selectional principles
at work in the perceptual processes. In fact the senses remain BLIND to
the manner in which the mind manipulates them, determines what they should
attend to, should ignore and so forth.

3. The mind is noted only when the activities
of the self are taken as TEXTS in which the psychical presence is noted
as the elements of the Deep Structure, elements that would account for
the selectional and organisational aspects of the Surface Structure of
the TEXTS. The behaviour of creatures must be taken as TEXTS in order to
see the presence of the psychical in the constitution of behaviour.

4. Now it is claimed that even this is not
sufficient for true self-understanding. The understanding of self agency
in the effectuations of actions and so forth is not a genuine understanding
of self for its agency aspects remain uncomprehended. It’s agency itself
is constituted and that which constitutes it is BEING which is present
in everything psychical but as the concealed. The psyche itself must now
be viewed as a TEXT in which the PLAY of BEING is to be noted as the Deep
Structure elements. Authentic self understanding emerges only when how
BEING constitutes the human agency itself is understood fully and truly.
The philosophic individuals thus should strain towards reaching such an
understanding of human behaviour, self agency etc.

Assertion : When the difference constituted
understanding of self is SEEN as non-absolutistic and prone to the flux,
that understanding that remains after the subtraction of this, is the essential
or authentic understanding of self.

Reason : When the difference constituted
understanding of world is SEEN on that account as flux prone and hence
nonabsolute, that which remains as the surplus is the authentic understanding.
For when the different hues of a crystal are seen for what they are in
fact, diffractions and hence non authentic, and subtracting all these and
pursuing in the understanding of the crystal, the surplus that remains
after such processes of elimination is the essential nature of the crystal.

Notes

1. The notion of self seen through the `jnaanak
kaN’ is further explicated here. Understanding is normally difference prone
in the sense that a concept emerges only in the context of differentiated
perceptions, a contrast of a certain kind among precepts. The differentia,
as Tolkaappiyar has already noted, are carried over into language by the
idaiccol i.e. the particles such as the case markers, tenses, number indicators,
mood indicators and so forth. Such differentia pervade ordinary understanding
and because they come along with temporality are flux prone - displaceable,
subvertible etc. Only when such an understanding is SEEN as so, can one
transgress and go beyond them, and attain nondifferential, absolutistic
understanding of an object. The philosophic individuals should seek self
understanding along similar lines. What are constituted as various concepts
of self, in so far as they are constituted within temporality are inauthentic,
flux prone and hence to be eliminated, subtracted out as elements of authentic
self-understanding. But this can be effected only when they are SEEN as
such and what remains as the surplus after such seeings and subtractions
cannot but be authentic, nontemporal etc.

2. The term `veeRRiyalbu’ is derived from
`veeRu’ meaning difference and hence denotes any form of understanding
that emerges as a differentia, something that contrasts with something
else even via negativa. All self-constructions (Ta. taRpootam) are said
to be such.

3. That which is thus differentiated is
acat i.e. nonabsolute, flux prone, subvertible etc. These are products
of self-attempts and hence differentiative in nature. All such understandings,
including that of BEING, are said to be acat in the above sense.

BEING, the causal GROUND of everything,
stands as the absolutely Other (taRparam), as totally devoid of any differentia
(nirkkuNan), as absolutely PURE (ninmalan) and FULL of ETERNAL BLISS (nittya
aananthan) and as such will certainly disclose Himself in a bewildering
variety of Forms, remaining totally mysterious and beyond human comprehension,
a boundless plenitude and so forth starting with SPACE as HIS initial mode
of appearance.

When one extricates oneself and SEES every
constructed understanding, understanding that is thetic (cudduNarvu) as
nonabsolute, flux prone etc., what remains as the surplus to be appropriated
is only the absolutistic, the flux immune and unsubvertible. And thou who
persisted in enjoying such differentiated thetic and constructive understanding,
will remain outside the absolutistic as long as you remain imprisoned in
it. Therefore thou should disengage thyself from such understandings, be
one-with BEING and SEE only the absolutistic as disclosed by BEING itself.
Seeing thus only what is shown by BEING and precisely as shown by BEING,
the untruths are avoided and only TRUTHS sighted.

If all self constructed understanding is
seen as NOT the absolutistic but only flux prone and hence subvertible,
and an understanding of BEING is sought as it is disclosed within the anma,
then the original Fallenness of anma is overcome, the primordial existential
sickness or shortcoming is neutralized. This happens like nullifying the
effect of venom through an intensive meditation on Garuda, the enemy of
the snake, reciting the necessary mantras.

Notes

1. As it has already been explained, the
anma is peculiar in that it is simultaneously capable of both the temporical
and nontemporical and hence absolutistic understanding i.e. it is cat-acat.
Here it is further noted that unless the temporical, the flux prone is
SEEN as so, the flux immune absolutistic understanding cannot be foregrounded
in understanding. In 9.2.1 this is applied to the understanding of BEING.
The BEING-IN-ITSELF (BII) is different from BEING-FOR-SELVES (BFS). The
BFS is the revelations of BEING for the innumerable anmas and this happens
in a bewildering variety of forms, of presentations each conditioned by
historical circumstances of the creatures. As long as we remain imprisoned
in our understanding of BEING to these historical manifestations, an understanding
BII and hence one’s own authentic nature will forever remain unconscious,
mysterious, in the dark and so forth. The BII is beyond any historical
determinations; it is the absolutely Other, absolutely PURE and in ETERNAL
BLISS.

2. BEING is present not only as various
kinds of archetypes but also as the world itself. The expression `vaanee
mutal kaLaiyin vantu’ refers to this aspect of the presentation of BEING
as the world itself first as space, then water, earth, fire and wind- the
pancapuutaas. What is meant of course is this vast, infinitely splendorous
physical universe. This as well as the archetypal manifestations, the bewildering
variety, uncanniness and so forth of the forms are spellbinding, mind bogging
so much so that a man who tries to understand all these will in the end
give up in desperation and declare the boundless plenitude of BEING, the
unfathomable mystery always surrounding BEING and so forth.

3. BEING by its very plenitude, boundlessness
defeats man; no matter how bold and adventurous his theoretical formulations,
BEING stands forever elusive, there remaining something of BEING still
beyond the theoretical reach. When man understands that BEING can present
itself as he wishes and that he can go on in the realms of the differentia
endlessly but still forever beyond a true understanding of BEING, then
and only then will he absolve himself of all such mental adventures, attempts
to capture BEING in theoretical networks. This act of absolving oneself
of theoretical thinking is termed anma cutti - self purification, the primary
sadhana of the philosophic individuals.

4. Only when man absolves himself of the
urge for such theoretical understandings by seeing their unending possibilities,
of being trapped forever in infinitely variable differentials and hence
in inauthentic understanding that he would become humble and open up himself
to being shown by BEING and seeing only as thus shown. He sees now not
theoretically, not with his own eyes but with the eyes of BEING which is
said to be the jnaanak KaN, the eyes that sees TRUTHS on the face of which
the untruths withdraw, vanish. The philosophic individual’s sadhana should
precisely be of the type that would lead to this state of Being, a state
in which what is SEEN is that which is shown by BEING and only what is
thus shown.

5. Such a way of Being is precisely that
in which BEING is foregrounded and Being simultaneously backgrounded. The
reversed or the opposite to this is the natural, the ways of Being that
have been with the anma from primordial times. This is described as `uunam’,
a defect, a sickness in the sense that it is this that makes man restless,
go out of himself, project this and this and venture into theoretical thinking
of various sorts only to realise that all are useless, vain and unfulfilling.
The thirst for self-understanding is never quenched by any theoretical
systems no matter how splendorous and magnificent they look. The Being
of man is foregrounded in all such attempts and because the psychotropism,
the pull of Numinosum, still remains unnullified, it breeds restlessness,
doubt and uncertainty of a profound kind. When man absolves himself of
all such efforts, submits meekly to be guided in his hermeneutic endeavours
solely by BEING, he begins to withdraw his egoistic Being and install BEING
in his egoless Being. With this begins the annulment or neutralization
of the primordial psychotropisms that have conditioned his evolutionary
existence; BEING triumphs and in this the anma though vanquished, is also
victorious for from now begins the immensely fulfilling authentic existence,
an existence in which only TRUTHS are sighted and beheld with apodeictic
certainty.

6. The term `unmaiyait teivam puNartal’
means a true Being-one-with-BEING, a form of existence in which BEING is
not approached instrumentally, as a magician who would grant the earthly
needs one prays for, demands, pleads and so forth. The nonphilosophic individuals
may do so but not the philosophic. Such individuals do not demand but only
maintain their presence in the vicinity of BEING and in an abiding relationship
of love with BEING. They submit themselves shorn off all their vanity and
arrogance to be guided hence forth in their quest only by the hands of
BEING itself. They install BEING in their hearts, live as dictated by BEING
and hence disclose continuously the presence of BEING and what IT is in
itself in their behaviour so much so that even an ordinary person can recognise
the presence of BEING in the Being of such individuals. And on account
of which they themselves become worship worthy.

Assertion : Now at this juncture the sacred
FIVE SYLLABLES must be continuously recited as prescribed.

Reason : For even the philosophic individuals
in whom BEING is present as a luminous iridescence, there is a possibility
of they falling out, of reasserting their own ego like a worm which desires
to eat again and again the neem fruits despite its bitterness. This mantra
helps such individuals to keep themselves firmly in egoless humility.

Notes

1. Even the philosophic individuals are
not free from faults or the possibility of falling. The visible presence
of BEING and the divine quality that permeates their personality may tempt
them and make them assume that they are in fact the DIVINE BEING in themselves
and become theologically autocratic. Despite the violation this does to
being in obedience to BEING, there is self-arrogation of what pertains
only to BEING. The mantra SI-VA-YA-NA-MA which continuously reminds them
of the PLAY of BEING will serve the philosophic individuals from such falls
from GRACE and self-arrogation.

With the proper understanding of SI-VA-YA-NA-MA
i.e. the five fold universal processes that constitute the DANCE OF BEING,
one should realize that the anma is whatever it is because of the GRACE
OF BEING. One should continuously keep this within the mind and seek to
understand everything in terms of it. And furthermore if one persists in
thus worshipping and along with it transmute Kundalini, the coiled sexual
libido so that it gets directed towards absolute illumination, BEING comes
to be present within as the LINGAM, making one a person who lives out the
archetype of Vishnu, who sleeps over the immense coiled POWER, the Atisesha
that assists seeing the world and the Depths through facilitating transductive
perceptions.

The planet Raagu becomes visible not under
normal circumstances but only during the eclipses of the sun and moon.
In a like manner only when the ego desires are eclipsed, the BEING who
has been there all along as the concealed and invisible presence can be
sighted and ascertained as there for sure. And when the presence of BEING
is fronted and thus foregrounded in the Being of the individual, HE would
shine out, make HIMSELF available for seeing and through HIS OWN FORM as
fire would transform a ball of iron into a ball of fire. Because of this
Power of this mantra, it should be recited unfailingly by all those philosophic
individuals who seek TRUTH and nothing else but TRUTH.

BEING presents HIMSELF also as the sadhanas
of Tantra Kalai, Mantra Kalai and Upadesak Kalai and the archetypes Maheesan,
Cataacivan and so forth that ordain them. Among these sadhanas the Tantra
Kalai is like the Earth, the Mantra Kalai the stalks and stems of plants
and the Upadesak Kalai the flowers that blossom. When we inquire deeper
into these kalais and the ordaining archetypal forms, we can identify in
them the Natham as that which illuminates and Bindu (or Sakti) as that
which gives the sense or direction and hence serves as the eyes. The Dance
of SIVA is to be located in the bewildering variety of forms Natham and
Bindu is made to assume in the world.

Notes

1. Here we have a deeper and more detailed
description of the sadhana appropriate to the philosophic individuals.
The interpretation of the world processes in terms of the five fold activities
of BEING ensures not only being in TRUTH but also being in GRACE, the avoidance
of arrogance, the self appropriation of what rightly belongs to BEING.
And here the positive developments that would accrue to one who persists
in this practice is described in symbolic terms. Entry into the world of
mantras and further explorations in that realm pertains to one only when
the transductive perceptual capacities are not only exercised but also
gets developed continuously. It begins with dream analysis, develops into
the mythic analysis and later into mantrayana proper. Excursions into the
Depths bring one to encounter the archetypes and when these are understood
and deeper and deeper archetypes are met with, the sexual libido becomes
transmuted and the Lingam, a form of Natham gets implanted firmly in the
anma. The individual in the course of such developments may become possessed
by Thirumal, the archetype regulating the world processes, in the form
sleeping over the thousand headed atisesha, the immense serpent, an archetype
of inexhaustible virility and energy.

2. The gaining of virility and as a result
of it immense physical and mental health is a by product of the proper
recitation of pancatsara. This practice is not simply muttering to oneself
almost inaudibly countless number of times the mantra as it is said in
some manuals. The recitation is only an aid for persisting in the explorations
of one’s own unconscious, the Depths, the realms of the mysterious. The
valiant ones who thus dare reap as rewards being possessed by the archetype
of Thirumal lying over the atisesha which symbolises a worldly life of
supreme happiness, the positive enjoyments of the best the earthly existence
can offer.

3. Subsequent to this begins the possession
of anma by SIVA archetypes with its attunement to asceticism and the enjoyment
of the bliss belonging to existence in the transcendental realms, happiness
in the non-earthly, other worldly existence. Only when the pleasures of
the world is enjoyed to the full, only when there is satiation of all earthly
wants, the desires pertaining to the physical can be eclipsed and anma
can disengage itself from the worldly cares. And only at this point, SIVA
the BEING AS GRACE and BEING-IN-ITSELF can be sighted, a true understanding
of Him gained. When we persist further in the foregrounding of BEING in
our Being by eclipsing the self and the earthly wants of the self, the
self is made more and more ascetic, more and more autonomous. The bonds
of CARE are burnt out by the immense radiance with which BEING engulfs
the anma and purifies it just as fire would transform a ball of iron unto
its own form. When all the earthly desires are thus burnt out, the anma
enjoys total releasement; it escapes the finitude with which it has been
afflicted all along, caught in the world of historical flux, the world
of samsara, the world of births and deaths.

4. The example of the invisible planets
Ragu and Ketu becoming visible only during eclipses of the sun and moon
is an apt example for unconcealing the concealed presence of BEING. There
is thirobava, the covered-up-ness of BEING for the ordinary earthly seeing.
As long as earthly desires exist and one persists in seeing only as conditioned
and directed by such desires, the concealment of BEING remain untouched,
unpierced and unviolated. Understanding continues to be surrounded by the
unconscious, Darkness, Ignorance and so forth and the persistence of cudduNarvu,
understanding as thetic, as conditioned by `Thisness’, `Thatness’ and so
forth in which the subject-object duality prevails, continues. Overcoming
the concealment involves disengagement with earthly desires and the eclipsing
of personal wants. When the personal wants are absolved and hence the anma
becomes egoless, the concealment is violated, the presence of BEING dawns
within anma just as the sun emerges in the world driving away the prevailing
darkness. Slowly BEING becomes more and more prominent in the Being of
the person and as it gains ascendancy, through its infinite brilliance
and intense psychic heat, burns off all the karmas that bind the anma to
the existential world. The binding chains are burnt out and through that
anma relieved of its finitude. The anma becomes truly universal, reflects
only BEING in its Being just as a ball of iron that has become fire itself
discloses fireness and not ironness. The mantrayana centering on pancatsara
has this effect or should have this kind of personality transmutation and
if otherwise it can be taken as practiced the wrong way. The pancatsara
liberalizes an individual by installing universality and hence destroying
finitude, particularity, prejudice-proneness, limitedness of visage and
so forth. The pancatsara brings releasement to an individual by making
his understanding totally and truly universal.

5. The sadhanas, in addition to being described
as cariyai, kriyai, yoga and jnaana practices are also classified as different
types of kalai i.e. arts or techniques or utties, i.e. practices that furnish
reduction of ignorance, learning and hence gaining further clarity. The
three categories are Tantra Kalai, Mantra Kalai and Upadesak Kalai which
are described as kalaaruupam in 9.3.3. In these there is an hierarchical
order: the Tantra Kalai serves the emergence of Mantra Kalai and this in
turn the Upadesak Kalai, the highest. The hierarchical organization and
inter-relatedness is explained in terms of an analogy: The Tantra Kalai
is like the moist soil, the Mantra Kalai the stems that grow in such a
soil when the seeds are present and the Upadesak Kalai, the flowers that
blossom in these stems. The Upadesak Kalai is the highest form of philosophic
practice but which blossoms only if the mantrayana is practiced. The Upadesak
Kalai is pedagogic articulation, a linguisticalization in conceptual terms
with provision for rational discussion and hence having a logic that is
appropriate. But a clarity of understanding that the practice of Upadesak
Kalai presupposes must have preconceptual stuff for rational analysis.
Such preconceptual understandings is provided by the practice of the Mantra
Kalai and which in turn presupposes the practice of Tantra Kalai, the worship
of archetypes in various forms and so forth. These kalais describe various
stages in the accessing of the Depths and gaining a faultless understanding
of it. The philosophic individual raises to the position of a genuine philosopher,
one who can truly explain the mystery of existence to the puzzled only
when he gains a faultless understanding of the Depths, the unconscious.

6. There follows then reflections of a higher
kind on these different kalais - their differences, hierarchical organisation,
efficacy, structure and so forth. Such a higher level reflection, a seeking
of theoretical understanding of such kalais, the various ritual practices
and so forth disclose the DANCE OF SIVA, the PLAY OF BEING. Such reflections
disclose the presence of NATHAM and BINDU in various combinations and the
archetypal presence of BEING as the regulative principle underlying these.
The thrusting, violating, penetrating nature of the kalais because of which
the Ignorance breeding Darkness is overcome or violated discloses the presence
of NATHAM, the masculine principle. But each effectuation of such a kalai
is contextually conditioned and is directed at something specific. The
specification of the precise realm of Ignorance to be destroyed is determined
by the presence of BINDU. Thus they act collectively and co-ordinatively
and an efficient effectuation of the above kalai is impossible and hence
learning as such is impossible unless both principles are jointly present.

7. The archetypes of Maheesan and Cataaciva
are SIVA archetypes, the presentations of BEING in individuals in whose
existence Being is eclipsed or backgrounded in favour of letting BEING
shine forth. While Vishnu is the presentation of BEING within worldly seeing,
the SIVA archetypes emerge when the worldly ties are severed, earthly cares
are burnt out and true asceticism sets in where the goal is complete submission
to BEING and enjoying the bliss of thus being overpowered. The understanding
ceases to be understanding the worldly and becomes understanding only BEING,
the various forms in which HE presents HIMSELF and enacts the bewildering
drama of life, of the world through ceaselessly manipulating the fundamental
tatvas, NATHAM and BINDU.